What is the significance of the fact that Hashem forbade Aharon and his sons to grow their hair long?
Rashi and Ramban #1: It implies that an Aveil is generally forbidden to have a haircut, 1 but that they were obligated 2 to do so, in order not to spoil Hashem's joy. 3
Ramban #2, Rashbam and Seforno: Since a Kohen Gadol is anyway forbidden to show any sign of mourning, 4 and the Pasuk is coming to extend the prohibition to Elazar and Isamar, who had the status of Kohanim Gedolim 5 , since they had been anointed with the Shemen ha'Mishchah, as the next Pasuk states.
Da'as Zekenim: Since it would look as if the Korbanos they offered on behslf of the nation were not accepted. 6
Refer to 10:4:152:1.
The same applies to the prohibition against tearing their clothes (Mo'ed Katan, 15a).
See Ramban and Sifsei Chachamim.
However, this D'rashah is only an Asmachta (a support from a Pasuk), since the prohibition for an Aveil to cut his hair and the Chiyuv to tear his clothes is only mi'de'Rabbanan. See Ramban.
See 21:10, 11 (Ramban).
Ramban: This was a Hora'as Sha'ah. During the Milu'im they had the status of a Mashu'ach Milchamah, who does not grow his hair long, tear his clothes or become Tamei for relatives; he may not however bring Korbanos when he is an Onen.
Da'as Zekenim: And in case case they worry that it is a disgrace if their death is not mourned, the Torah therefore adds that the rest of Yisrael will mourn their death.
What is considered 'long' in this regard?
Ta'anis, 15b: A growth of thirty days ? which we learn via a Gezeirah Shavah "Lo Tifra'u" "Gadeil Pera ... " from Nazir, in Bamidbar, 6:5. 1
See Torah Temimah, note 6.
Why does the Torah need to add "ve'Lo Samusu"? Is it not obvious?
Rashi: To teach them that if they do let their hair grow long (or tear their clothes) they will be Chayav Misah. 1
Mo'ed Katan, 24a: This teaches us that other Aveilim who does not grow their hair long or tear their clothes are Chayav Misah. 2
Oznayim la'Torah: They had already carried out the Aveilus during the seven days of Aveilus, and the Gemara in Mo'ed Katan, 27 states that, anyone who mourns excessively over his deceased relative will cry over another Meis. 3
In Mo'ed Katan 15a, the Gemara extrapolates that other Avelim must tear their clothes. Why do we learn (ibid. 21a) from "va'Yikra es Begadav" (Shmuel 2 12:31)?
Riva citing R. Elyakim: The Gemara prefers to learn from va'Yikra es Begada"v, for from there we learn that one must stand at the time, and the Shi'ur is a Tefach. 1
Perhaps he had a different text there. Our Gemara learns there only standing and a Tefach, but not the Mitzvah of Kri'ah itself! (PF)
Why did Moshe need to forbid them to grow their hair long - for thurty days, when in two weeks it wouuld be Pesach the Regel canels the Sheloshim?
Moshav Zekenim: They should not wait until the Regel, for the Regel is in place of thirty days (it would be as if they grew hair for thirty days). Rather, they should shave immediately, before the Regel. 1
He did not say that perhaps they already had more than 16 days growth. Surely they shaved before the Milu'im, to look nice for the Milu'im. (PF)
What is P'rimah?
RS"R Hirsh, citing Rashi (Sotah 7a), Moshav Zekenim: It is tearing into many pieces.
RS"R Hirsh, citing the Aruch: It is tearing at the seams.
RS"R Hirsh: Regarding an Aveil, it is tearing without dividing into pieces.
If Aharon and his sons would not fulfill their Mitzvah, why would there be anger on all of Yisrael?
Moshav Zekenim (citing the Tanchuma in Acharei Mos): Aharon's sons died due to the Chet ha'Eigel. "Al Kol D'var Pesha" - Yisrael sinned against Hashem. "Al Shor" - for making the Eigel (a baby ox). "Al Seh" - Hashem became angry at Seh Fezurah Yisrael. "Al.Salmah" - "Hored Edyecha me'Alecha." "Al Kol Aveidah"- "va'Yigof Hashem Es ha'Am." 1 "Asher Yomar ki Hu Zeh" - they said "Eileh Elohecha Yisrael" 2 . "Ad ha'Elohim Yavo Devar Sheneihem" - of Hashem and Aharon. "Asher Yarshi'un Elokim Yeshalem Shenayim" - with reference to Aharon's two sons who were burned. If the other sons would die, Midas ha'Din would strike Yisrael, because through them the Eigel was made.
Moshav Zekenim #1: If they will be so pained that their hair grows long and their garments are torn, they will not offer Korbanos 3 to atone for Yisrael.
Moshav Zekenim #2: They are Sheluchim of Yisrael. If a Shali'ach Tzibur erred, it is a bad sign for the Tzibur for whom he is an emissary.
Moshav Zekenim citing the Rosh: If you will deviate [from this command] and mourn 4 , the Korbanos you offered for Yisrael will not be accepted.
Perhaps 'Aveidah' alludes to the people who died in the plague. (PF)
There was a text of the Midrash "Zeh Elohecha" (Nechemyah 9:18), and so bring Da'as Zekenim and Hadar Zekenim (Sh'mos 22:8,5). (PF)
Even without pain, if their hair is long or their garments are torn, they may not offer Korbanos! (PF)
Surely the text should say 'Te'avlu' in place of 'Tochlu'. (PF)
Why does the Torah write "ve'Chol Beis Yisrael"?
Da'as Zekenim (in 16:1) and Moshav Zekenim (citing the Pesikta de'Rav Kahana, Acharei Mos, 26): This (as opposed to B'nei Yisrael) refers to Besulos who did not marry, since they waited for (hoped to marry) them - "Bachurav Achlah Eish [because] u've'Sulosav Lo Hulalu." 1
Moshav Zekenim: You (Aharon and his sons) need not be pained and cry over Chet ha'Egel, for I already 'collected' from you through the death of Nadav and Avihu. Your brothers Beis Yisrael should mourn and cry, for that sin remains for them for generations - there is no generation without punishment for the Egel.
Pesikta: Nadav and Avihu declined to marry, because they claimed that nobody was fitting to marry them - seeing as their paternal uncle was king, their maternal uncle was Nasi, their father was the Kohen Gadol, and they were deputy Kohanim Gedolim.
QUESTIONS ON RASHI
Rashi writes that from "ve'Lo Samusu" we extrapolate that if they grow their hair long, they will be Chayav Misah. What do we learn from it according to R. Meir (Kidushin 61a), who does not extrapolate the positive from the negative?
Shevu'os 36b: Regarding Isur, R. Meir agrees that from the negative we extrapolate the positive. 1
Why did Moshav Zekenim, citing R. Yehudah ha'Chasid, leave this difficult? The Rishonim cite different texts in Shevu'os 36b. However, in all of them, R. Meir eaxtrapoltes the positive from the negative for a severe Isur that does not involve money. (PF)
Rashi writes that we extrapolate from "ve'Lo Samusu" that if they grow their hair long, they will be Chayav Misah. But in Sanhedrin 83b, we learn Misah for Peru'ei Rosh from Shesuyei Yayin?
Moshav Zekenim (in Pasuk 9) #1: The Isur here was not said for all generations.
Moshav Zekenim (in Pasuk 9) #2: The one who says that the warning here is for all generations, tearing clothes interrupts between "Al Tifra'u" and ve'Lo Samusu". 1
Moshav Zekenim: This is difficult, since we learn Peru'ei Rosh from tearing clothes!
